By Peter Moore
An eminent crew of Episcopal students and bishops addresses the center concerns raised in Bishop Spong's books and teachings at the Virgin beginning, resurrection, sexuality, scripture, sin, Jesus, tradition, and God. those essays are incisive responses to an articulate and charismatic public determine whose provocative writings have stirred conventional and non-traditional thinkers alike.
While acknowledging that Spong's writing moves a chord with lay humans within the church buildings and most people, the book's authors think a balanced reaction is required. They accomplish this by way of commending the bishop for having the braveness of his convictions whereas difficult his teachings at the cornerstone ideals of Christian tradition.
"Reflection at the resurrection can't be restricted to scholarly scrutiny of some passages....every note is an exposition of the resurrection, for each note exhibits how prior occasions, current hardships, and destiny hopes seem to the 1st Christians within the gentle of the truth that Jesus rose physically from the lifeless, Jesus isn't a useless guy they consider fondly. His is considered as current, between different issues, within the reflecting and the writing itself." --Excerpt from Can a Bishop Be incorrect?
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Additional info for Can a Bishop Be Wrong?: Ten Scholars Challenge John Shelby Spong
Myth explains unusual this-worldly phenomena in terms of divine intervention. Myth is a story of the gods coming to earth. Events on earth are explained in terms of otherworldly causality. This is myth understood as divine intervention. 3 . Myth entails a prescientific view of natural law. The cosmology of the world is three-storied, with heaven above, earth in the center, and hell be neath. Hence Bultmann's famous statement that no one could use a light bulb or the wireless and continue to believe in the miracles of the Bible.
It is an experience that leads into "eternal truth," it has dramatic power to change lives, it is "mind-altering, consciousness-raising" (RMR, 37, 44, 100, 244). Although Spong speaks so rapturously of religious experience, it is very difficult to discern precisely what he means, because his notion of experience is ultimately a totally subjective one, incapable of being artic ulated in any meaningful way. Spong understands this experience to be noncognitive and prelinguistic, culturally and historically timeless (RBF, 75, 230-231; RMR, 9, 99).
4· Myth is simply a fable or an untrue story. Ancient people used to make up stories to explain how the universe worked. Today we know that these stories are not literally true and that science (or reason) can explain all these things. Myth belongs to a precritical worldview. This could be called the Enlightenment or popular definition of myth. Spong incorporates all four definitions in his discussion of myth, without clearly distinguishing between them. His purpose in identifying the mythological elements in Scripture is to move beyond mythology to a "deeper" appreciation of Scripture.